The NT book of Hebrews was written
anonymously only in the sense that the author’s name
does not appear in the text, although he would have been known to the original
audience. Here is what
can be inferred about the author from the document itself:
o
He
was familiar with his readers (5:12; 6:9-10; 10:34; 13:7, 18-25).
o
He
and his readers were acquainted with Timothy (13:23).
o
He
was not a personal disciple of Jesus (2:3).
o
He
was familiar with the Levitical ritual of the Jewish temple (5:1-4; 7:5, 27-28;
etc.).
o
He
was well versed in the Jewish scriptures, particularly the LXX Greek version
(1:5-13; 2:6-8; etc.).
o
He
wrote with a high quality of literary Greek.
One of the most often-cited statements
about this enigmatic writer is from the 3rd-century theologian Origen: “But who
it was that really wrote the epistle, God only knows” (Eusebius, Eccl. Hist. 6.25.14). While this
sentiment is no doubt true, the entirety of Origen’s statement, along with his
other writings (e.g. De Principiis
1.2.5; 3.1.10; 4.1.13), attribute authorship to the apostle Paul. Origen’s
uncertainty is not necessarily in reference to authorship but rather to the
identity of the author’s scribe – the one who actually put reed pen to papyrus
on his behalf.
Who Wrote the Book of Hebrews?
Paul
the apostle is a strong possibility. The oldest extant evidence on the
authorship of Hebrews comes from Clement of Alexandria near the close of the
2nd century, attributing it to Paul. The identification goes back even earlier
to Clement’s teacher, Pantaenus (Eusebius, Hist.
Eccl. 6.14; cf. 5.11; 6.13, 25). The most primitive surviving text of
Hebrews is part of the early 3rd-century Chester Beatty papyrus (P46),
wherein Hebrews is placed in the Pauline corpus between Romans and 1 Corinthians.1
Not only is it treated as Pauline in the oldest surviving manuscripts, its
inclusion among Paul’s letters has extensive attestation.2 In fact, Hebrews
was commonly attributed to Paul between the 3rd and 19th centuries, and the
translators of the KJV labeled it: “The Epistle of Paul the Apostle to the
Hebrews.”3 The vast majority of modern scholars, however,
dogmatically reject Hebrews as a document written by Paul because of its
anonymity, differences in language and style, absences of key Paulinisms,
theological variations, and historical positioning.4
Luke
the physician is another authorial candidate. Clement of Alexandria and
Origen attest to Luke’s involvement in composing Hebrews.5 Its purer
Greek resembles Luke’s writing, and there are verbal and stylistic similarities
to Luke-Acts.6 It was customary for Luke to write anonymously, and he
was well acquainted with Timothy (cf. Acts 16:1-17; 20:4-6). Being Greek, he
would have been more familiar with the LXX version than with the Hebrew. But the
strongest objection is that the author of Hebrews seems to write from a Jewish
perspective, whereas Luke appears to have been non-Jewish.
Another possibility is Silvanus, seeing that Hebrews also has a
literary correspondence to 1 Peter. Silvanus participated in the writing of 1
Peter (cf. 5:12), and the apostle Peter was not included among
those for whom Christ’s testimony was confirmed by eyewitnesses (Heb. 2:3). Both
Hebrews and 1 Peter are steeped in
the LXX, and Silvanus (a.k.a. Silas)
was associated with Timothy (Acts 16:1-17; 17:14; 18:5). Moreover, Silvanus’
connection with Jerusalem (Acts 15:22) would potentially have familiarized him
with the temple rituals. Although Silvanus made a significant contribution to
NT writings (Acts 15:22-32; 1 Thess. 1:1; 2 Thess. 1:1; 1 Pet. 5:12), his literary
proficiency seems to be ignored or underappreciated by most scholars.
Other
suggestions include Apollos, Aristion (an elder mentioned by Papias), Barnabas,
Clement of Rome, Epaphras, Mary the mother of Jesus, Philip, Priscilla and/or
Aquila, Stephen, et al.7 A female author is ruled out by the statement in 11:32, “And what more shall I say? for the time will fail
me for recounting …”8 The participle diēgoumenon (“recounting”) is masculine in gender, implicitly
identifying the writer as male. As for the other proposals, in the absence of
any extant writings from them to compare with Hebrews, the case for each is
much more circumstantial and speculative.
Plurality of Authors?
Almost all debates about the authorship of
Hebrews proceed under the assumption that it was penned by a solitary writer. If,
however, the document betrays the compositional influence of multiple persons,
arguments pertaining to a lone author (e.g. structure, style, vocabulary, etc.)
significantly diminish in persuasive value.
Plural authorship was not uncommon in ancient
times, and the two letters embedded in the book of Acts provide a simple model
of comparison. The letter in Acts 15:23-29 is from multiple persons and is
written entirely in the first person plural (“we”) form of address. The letter
in Acts 23:25-30 is from an individual and is written entirely in the first
person singular (“I”) form of address.
In the vast majority of extant multi-sender
papyrus letters from antiquity, first person terminology is entirely plural,
demonstrating that the responsibility for the content rests equally with each
correspondent.9 However, some of these ancient letters (e.g. P. Oxy.
1158, 3094, 3313, P. Mur. 42) alternate between “we” and “I,” indicating that
one of the senders is the primary spokesman or leader of the group who at times
refers only to himself.
While the popular assumption is that
Hebrews is the product of a solitary penman, is it plausible that multiple
persons could have been involved? Divine inspiration notwithstanding, this is
the focus of the next post.
--Kevin L. Moore
Endnotes:
1 Hebrews also follows Romans
in a Syrian canon of around AD 400 and in six minuscule manuscripts (see B. M.
Metzger and B. D. Ehrman, The Text of the
NT [4th ed.] 55 n. 7).
2 The most ancient manuscripts including
Hebrews in the Pauline corpus are Codex Alexandrinus, Codex Ephraemi
Rescriptus, Codex Sinaiticus, and Codex Vaticanus. For further documentary evidence,
see B. M. Metzger, Textual Commentary
591-92; G. Zuntz, Text of the Epistles
15-16; and D. Trobisch, Paul’s Letter
Collection 7-27.
3 This can be traced back to
the title in Jerome’s Latin Vulgate: Epistola
Pauli ad Hebraeos. For a list of similarities between Hebrews and Paul’s
writings, see D. Guthrie, NT Introduction
722-23; and N. R. Lightfoot, Jesus Christ
Today 20-22.
4 For a summary of arguments
for and against Paul’s authorial role, see D. Guthrie, NT Introduction 688-98; N. R. Lightfoot, Jesus Christ Today 20-27; and G. W. Wade, NT History 304-307.
5 Clement of Alexandria claimed
that Paul wrote Hebrews in the Hebrew language and that Luke translated it into
Greek (Eusebius, Eccl. Hist. 6.14).
Origen reported that some in his day maintained that Luke “wrote” Hebrews
(Eusebius, Eccl. Hist. 6.14), but it
is uncertain whether this refers to authorship or to transcription.
6 See C. M. P. Jones, “Hebrews
and Lucan Writings,” in Studies in the
Gospels 113-43. T. Rees observes: “He [the author of Hebrews] writes
Gr[eek] with a purity of style and vocabulary to which the writings of L[uke]
alone in the NT can be compared” (ISBE 2:1357).
7 See D. A. Carson, D. J. Moo, and
L. Morris, Introduction to the NT
396-97; also C. Holladay, Critical
Introduction to the NT 639-42.
8 Scripture quotations are the
author’s own translation.
9 See S. Byrskog, “Co-senders”
233-36; J. Murphy-O’Connor, Letter-Writer
18-19; M. Prior, Letter-Writer 38-39;
A. von Roon, Authenticity 89-90.
Related Posts: Plural Authorship of Hebrews Part 2, Anti-Conservative Presuppositions (Part 3), Introducing the Book of Hebrews
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